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Reflection:

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Although the readings simply follow in sequence from those of the previous day and were not chosen to relate to the feast of Our Lady of the Rosary, they do fit nicely. The gospel parable about the friend at midnight is, after all, about prayer and the rosary is a special practice of prayer. So let's try to listen afresh to the parable. Let me share what I have learned from reading Kenneth Bailey's take on the cultural context of today's parable (see his book, Poet and Peasant). Jesus' comparison draws on a specific cultural setting. In the ancient Near East, it was taken for granted that one offered food to a visitor, even a surprise visitor. And reputation for hospitality was a matter of honor for the whole village, not only for individuals and families. Bread-as a dining "tool" (for eating from a common dish) as well as part of the menu-was an absolute essential for hospitality. And since baking was done out of doors, at a common oven, neighbors knew who had baked bread on any given day. It is important to know that, in that setting one woke up a sleeping neighbor gently, by one's (familiar) voice, not by a (startling, anonymous) knocking.

So Jesus' presents what would have been a common scenario. You are a Palestinian peasant. A friend of yours makes a surprise visit at night, and so of course you need to give him something to eat. Finding no bread in your house, you go to get some from your friend next door. You wake him up, explain your situation, ask to borrow three loaves, and he says, "Don't bother me; the door has already been locked and my children and I are already in bed. I cannot get up to give you anything" (verse 7). Well, isn't it true that even if the old grouch won't get up because of his friendship with you (the needy host), he will get up and give what you need because of his anaideia (I'll translate that in a second). Grammatically the quality mentioned in the Greek word goes more naturally with the sleepy neighbor than with the would-be host. And the word can be translated "avoidance of shame." This fits the scenario: You can be sure that neighbor is going to provide the bread to save the reputation of the village for hospitality.

The point is, just as you know your grouchy neighbor-friend will come through with the bread, all the more can you expect your heavenly Father to provide what you need. Jesus teaches persistence in prayer quite clearly in another parable, that of the persistent widow in Luke 18. Here the point is assurance, if Bailey's interpretation is correct. The sayings that follow in Luke 11 drive this point home with other imagery: even a "wicked" human father will give his child what the kid needs-an egg, say, or a fish. "If you then, who are wicked, know how to give good gifts to your children, how much more will the Father in heaven give the holy Spirit to those who ask him?" (11:13).

Whatever our favorite way of praying--rosary, song or straight-from-the gut petitions-we are invited to pray with the confidence of the needy host of the Friend at Midnight parable. Ask and you shall receive.